We left off in Part 18 talking about the “gospel (basar) of the Kingdom of Heaven.” We stated that Yochanon ha Matvil (John the Baptist), Yeshua and the Shaliachim (apostles) preached it, but what were they proclaiming? What was understood by those hearing them when they preached “the Gospel.” Heb 3.7-11 quotes a psalm that is recited at the beginning of the seventh day, known as the Sabbath. The word “rest” there is the Hebrew word “m’nuchah” and it is a matrimonial rest. Heb 4.4 talks about the seventh day rest, but also the rest found in Messiah (Heb 4.9-10). Another application of this “rest” is the rest of the Messianic Kingdom, typified by the festival of Sukkot. In Heb 4.1-2 we learn that the “gospel” was preached before Yeshua, and it was understood before Yeshua and it goes all the way back to Adam. Gal 3.8 says that the gospel was preached to Abraham.
Isa 40.3-8 says that man’s lifespan is short, so what should we pay attention to? The Word of God. Isa 40.9-10 is exactly what Yeshua said in Rev 22.12. In Isa 52.7 it says that part of the “gospel” or “basar” is peace. Then it says in v 8 that this peace will come when “the Lord restores Zion” it means when the exiles are brought back to the land. Then the Lord will comfort his people (v 9) and redeem Jerusalem. Then the Lord will reveal the Messiah and the Torah will go forth to the nations (v 10).
Luke 20.1 says that Yeshua taught and preached the gospel, so what exactly is the “good news.” The Basar (good news, gospel) means the following: the golden age of Israel; David’s throne is restored; Messiah has come; the Lord reigns through him on the earth; peace has come to man and nature has been restored; the resurrection of the righteous has occurred; righteousness is in the earth; the day of the Lord has come; the Torah goes forth to everyone; idolatry is gone; the exiles have returned to the land; and true worship has been restored. The Messiah is the agent of God, empowered by the Ruach ha Kodesh (Holy Spirit) to bring all this about. His task is to redeem man and the earth. We enter into that redemption by emunah (faith). The Kingdom of God is the end result of the Basar (gospel). This is what is meant in Hebrews 3.7 through 4.16.
So, whenever you read “restore the captivity” it is synonymous with the Basar (good news, gospel) and means all of the above. This is what was understood in the hearing of the people when “the gospel of the Kingdom of Heaven” was preached. In short, here is the basic order of things. The redemption of Israel would occur, brought about by God himself. The Messiah would come and the exiles would return home to a restored and redeemed Israel. The Messiah is not the gospel, but the agent of it. Therefore, any passage that dealt with the return of the people immediately became the “summation” of the Basar, or “gospel.” It did not need to be said, it was already understood. When man sinned in Eden, God came forth with what is called “the promise of the Father” (Acts 1.4) which said that he would restore man, redeem the earth and destroy death and sin. The “empowered one” called the Messiah would be the agent to bring all this about. Messiah in his first coming defeats death and sin, along with Satan. Since the promise, all who come to God in emunah (faith, confidence) receives the gift of the redemption, but it’s fullness won’t be until Zech 14.9. That is why this verse is the most important verse to the Jewish people. This is the point we have come to on Yom Kippur and the coming of Yeshua. The Shofar ha Gadol has blown and the exiles are coming home (Jer 48.47; Zeph 2.7; Matt 24.31).
On Tishri 1, Rosh ha Shannah, year 6008 from creation, Yeshua the Messiah returns to Midian and then to Petra (Hab 3.3-19; Isa 42.10-12, 63.1). He marches from Petra through Teman and Bozrah and arrives in Jerusalem on Tishri 10, Yom Kippur. The angels gather the wicked first, then the righteous, for the Judgment of the Nations at Tophet, and this goes for five days (Matt 13.24-30, 25.31-46; Luke 17.33-37). By Tishri 15 and the first day of Sukkot, there are no unbelievers still alive and the Feast of Leviathan is fulfilled (Ezek 29.1-7, 32.1-8; Isa 66.24). Sukkot is celebrated from Tishri 15-21, year 6008 from creation. The seventh day (Tishri 21) is called “Hoshanna Rabbah” meaning the “great salvation.” A great “party” is held on earth at the coming of Yeshua and the “wedding feast” is celebrated (Isa 25.6; Rev 19.9). There is great rejoicing in the Torah, called “Simchat Beit ha Shoevah” with dancing, torches and great singing at night. The moon on Tishri 15 will be full, meaning the believers are experiencing the fullness of the Basar. In Part 20, we will pick up here and discuss the primary application of the festival of Sukkot and how it relates to the Wedding Supper.